Talk:Moses sees Rabbi Akiva (Menachot 29b)

Draft info for future use

Here's info that can be used in the article, time permitting:

Yair Furstenberg in idem, “The Agon with Moses and Homer: Rabbinic Midrash and the Second Sophistic,” in Maren Niehoff, ed., Homer and the Bible in the Eyes of Ancient Interpreters (Leiden: Brill, 2012), 299–328

Levine, Nachman. "Reading crowned letters and semiotic silences in Menachot 29b." Journal of Jewish studies 53, no. 1 (2002): 35-48. 10.18647/2389/JJS-200

Jeffrey Rubenstein, Stories of the Babylonian Talmud (Baltimore: Johns Hopkins University Press, 2010), 182–20

Wollenberg, Rebecca Scharbach. "Parchment Skins and Human Skins: Some Thoughts on the Permeability of Text and Material Environment in Late Antique Jewish Reading Cultures." Hebrew Studies 64, no. 1 (2023): 11-30.10.1353/hbr.2023.a912648

Yadin-Israel, Azzan. "Bavli Menaḥot 29b and the Diminution." Journal of Ancient Judaism 5, no. 1 (2014): 88-105. ISSN: 1869-3296. 10.30965/21967954-00501006

Azzan Yadin-Israel, Scripture and Tradition: Rabbi Akiva and the Triumph of Midrash (Philadelphia: University of Pennsylvania Press, 2015), 103–118.

Zellentin, Holger. "Typology and the Transfiguration of Rabbi Aqiva (" Pesiqta de Rav Kahana" 4: 7 and BT" Menaḥot" 29b)." Jewish Studies Quarterly (2018): 239-268. 0.1628/jsq-2018-0013

Zellentin, Holger. "“Honour with Silence the Words of Your Creator”: Moses’ Silence in bMenaḥot 29b in Light of its Jewish and Christian Context." In Syriac Theology: Past and Present, pp. 183-208. Brill Schöningh, 2022. 10.30965/9783657793396_010

"For a discussion of the text’s hermeneutics in relationship to contemporary discourse, see, e.g., Laurence I. Edwards, “Rabbi Akiba’s Crowns: Postmodern Discourse and the Cost of Rabbinic Reading,” Judaism 49 (2000): 417–434. On the rabbis’ penchant for self-criticism in relationship to this story see also Daniel Boyarin, Socrates and the Fat Rabbis (Chicago: University of Chicago Press, 2009), esp. 231–236" -- Zellentin 2022

As paradigm of inter-generational interpretation of historical events, re: Shoah. Berger, Alan L. "Bearing Witness: Second Generation Literature of the" Shoah"." Modern Judaism (1990): 43-63. p.47

" Yakir Paz, “‘Binding Crowns to the Letters’ ‒ A Divine Scribal Practice in Its Historical Context,” Tarbiz – A Quarterly for Jewish Studies 86 (January-June 2019): 233–267 [Hebrew]. Paz develops previous suggestions by Shlomo Naeh, “The Script of Torah in Rabbinic Thought (B): Transcriptions and Thorns,” Leshonenu 71 (2010): 89–123 [Hebrew]" -- Zellentin 2022 ProfGray (talk) 15:20, 15 November 2024 (UTC)[reply]

Verification issue

A verification tag was placed on an earlier version of this article. Has it improved sufficiently to remove the tag? I think so, if there's disagreement, please comment here or mark specific sentences. @Gronk Oz, thanks! ProfGray (talk) 13:21, 18 November 2024 (UTC)[reply]

I don't have any issue with removing the tag, but it would be good also to get feedback from BoyTheKingCanDance, who originally added the {{refimprove}} tag to the article.--Gronk Oz (talk) 06:19, 19 November 2024 (UTC)[reply]

Thank you both, I don't have any issue with removing it now either. Good work! BoyTheKingCanDance (talk) 07:44, 19 November 2024 (UTC)[reply]

Did you know nomination

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... that Moses sees Rabbi Akiva (Menachot 29b) martyred, and his body consumed, in a Talmud story that is compared to the transfiguration of Jesus?

Source: Zellentin, Holger (2023). Aras, Martina; Rizk, Charbel; Stosch, Klaus von (eds.). “Honour with Silence the Words of Your Creator” -- Moses’ Silence in bMenaḥot 29b in Light of its Jewish and Christian Context. Beiträge zur komparativen Theologie. Paderborn: Brill . "In my view, the Bavli’s typological reading of Aqiva comes as close as possible to the Christian model, without, however, overstepping the line: Aqiva is perhaps “the one,” but not a new Adam; he is a messianic figure, but not the Messiah; and he is martyred and his body consumed, but he is not yet resurrected."

ALT1: ... that Biblical and post-Biblical characters rarely meet in Talmudic stories, as when Moses sees Rabbi Aviva teach and be martyred? Source: Jeffrey Rubenstein, Stories of the Babylonian Talmud (Baltimore: Johns Hopkins University Press, 2010), 182–20. "I know of no other story that bridges the typically impermeable break between the time of the bible and the time of the sages ...." In 2002, Rubenstein said, "The juxtaposition of these two characters violates the typically strict separation between the biblical and post-biblical times."
Reviewed: Template:Did you know nominations/Oliver Hutchinson
Comment: This is a fictional work (story), so DYK facts are about the story's features or interpretation. Another hook: it can be seen as a "failed theodicy" since God tells Moses to be silent in the face of Akiva's torture. But the hook idea is hard to articulate within the time we have.

Created by ProfGray (talk). Number of QPQs required: 1. Nominator has 9 past nominations.

ProfGray (talk) 20:24, 20 November 2024 (UTC).[reply]

Comment ALT1 is probably better, but ungrammatical. Better:
ALT2 : ... that meetings between Biblical and post-Biblical characters, as when Moses sees Rabbi Aviva teach and be martyred, are rare in Talmudic stories? Same refs. Johnbod (talk) 04:13, 24 November 2024 (UTC)[reply]